of the world and sunne of righteousnes without whom all men sit in darknesse and in the shadow of death as Zacharias in his song hee is our glorie without whom nothing belongs vnto vs but confusion and shame These benefits are so great that they ought to bee had in a perpetuall remembrance Christ himselfe commanded his last supper to be reiterated often and the Church inioyneth this Hymne to bee sung dailie in a thankfull memoriall hereof But vnto whom appertaine these benefits Vnto all So saith the text which thou hast prepared before the face of all people The Lord hath made bare his holie arme in the sight of all the Gentiles and all the ends of the earth shall see the saluation of our God Christ is set vp as a signe to the people and happily for this cause among other hee was borne in a common Inne frequented by men of all sorts and the first newes of the Gospell was preached in open fields Luk. 2. as prepared before the face of all people But here we must obserue that albeit saluation pertaines to all yet all pertaine not to it none pertaine to it but such as take benefit by it and none take benefit by it no more then by the brasen Serpent but they who fix their eies on it If we desire saluation light and glory we must as old Simeon imbrace Christ ioyiully and hold him in our armes of faith stedfastly To be a light to lighten the Gentiles If any shall demand why Simeon here calles Christ the light of the Gentiles and glory of the Iewes rather then the glory of Gentiles and light of the Iewes answer is made that there is a two-fold darknes Sinne. Ignorance Sinne is called in holy Scriptures a worke of darknes for diuers respects 1. Because it is committed against God who is light through the suggestion of Satan who is the prince of darknesse 2. Because sinne for the most part is committed in the darke They that sleepe sleepe in the night and they that are drunken are drunken in the night 3. Because sinne deserueth eternall darknesse Cast that vnprofitable seruant into vtter darknes 4. Because sinne is committed especially through the darknesse of vnderstanding for Satan vsually blindeth our eies of reason and religion and makes sinne appeare not in it owne name and nature but vnder the name and habit of vertue Now in regard of this kind of darknes Christ was a light to the Iewes as well as to the Gentiles Esay 60. 1. Arise O Ierusalem be bright for thy light is come Iohn 1. 9. Christ doth lighten euery man that commeth into the world The second kind of darknesse is ignorance the light of the body is the eye so the eye of the soule is the vnderstanding and therefore as Christ saith if the light that is in thee be darknes how great is that darknes The Iewes in this respect were not in such darknesse as the Gentiles hauing the Law the Prophets the sacrifices and exercises of holy religion In Iurie was God knowne his name great in Israel at Salem was his Tabernacle his dwelling in Sion whereas the Gentiles were strangers and aliens from the couenants of promise without hope without God in the world but now Christ the light of the Gentiles yea of the whole world hath broken downe the partition wall and made of Both one all people Gods people For as the naturall Sunne shineth indifferently vpon the good and euill so the Sunne of righteousnes sheweth his glorious sauing light before the face of all people to lighten and open our eies that we may turne from darknesse to light from the power of Satan vnto God Acts 26. 18. Howsoeuer Christ be the light of all people yet as it followeth he is The glory of his people Israel vnto whom pertained the adoption and the glory and the couenants He was promised vnto them borne of them bred vp them he liued preached acted his great wonders among them in all which respects he may be fitly called Israels glory Hence we may learne first that the Gospel is the greatest honour of a State Secondly that all our glory depends on Christ our head who is the King of glory Thirdly that a good man especially a good Preacher is a great ornament to the Country wherein the liueth Athanaius is called the eye of his time Albinus Englands Library Melancthon the Phenix of Germany Christ the glory of Israel Deus Misereatur THe parallel of Nunc dimittis is the 67. Psalme being a propecie of Christ who is the countenance of God Heb. 1. 3. Coloss. 1. 15. For euen as when one lookes in a glasse presently he produceth an image of himselfe so like as no difference can be found in so much as it is not only like in shape but in mouing also yet made without instruments in a moment with one looke only so God the Father beholding himselfe in the glasse of his Diuinitie doth produce a countenance most like himselfe And because hee hath giuen vnto this image all his owne being which we cannot in beholding our selues in a glasse therefore that image is the true Sonne of God very God of very God whereas the Psalmist therefore Shew the light of thy countenance Simeon Mine eies haue seene thy saluation The Psalmist That thy waies may be knowne vpon earth thy sauing health among all nations Simeon Thou hast prepared saluation before the face of all people The Psalmist Let the people praise thee that is the Iewes let all the people that is the Genttiles O let the nations reioice and be glad c. Simeon A light to lighten the Gentiles and to be the glory of thy people Israel In the whole Psalme two points are specially regardable Affectus A request of the Church in the 1 2 3 4 5. verses Effectus A grant of God in the 6. 7. verses In the former obserue Petitions for Our selues in the 1. Generally God bee merciful blesse vs. Specially Shew vs the light of thy countenance Other in the 2. 3. 4. Repetitions God be mercifull vnto vs. And againe Be mercifull vnto vs let the people c. And againe Let the people let all the people praise thee God be mercifull He is the father of mercies Ergo we must flie to him for mercy Deus meus misericordia mea saith Dauid in the 59. Psalme Si dicas salus mea intelligo quia dat salutem si dicas refugium meum intelligo quia confugis ad eum si dicas fortitudo mea intelligo quia dat fortitudinem Misericordia mea quid est totum quicquid sum de misericordia tua est And therefore seeing Gods mercie is the fountaine of all goodnesse we must first desire him to be mercifull and then to blesse vs he that hath enough mercie shall neuer want any blessing
The word originall signifieth rather fauour then pitie because pitie is shewed onely in aduersitie not in prosperitie whereas fauour in both and therefore the vulgar Latine Deus misereatur happily not so sufficient as Deus faueat Be fauorable O Lord and so mercifull as to blesse vs that is not only to deliuer vs from euill but also to giue whatsoeuer is good In more particular Shew vs the light of thy countenance Euery man doth desire blessing but the good man only this blessing all other are blessings of the left hand common to the wicked with the godly but this a blessing of the right hand which only belongs vnto Gods elect God lookes on the reprobate like an angry Iudge with a cloudie countenance but beholds all his adopted children in Christ as a mercifull father with a gratious aspect Shew vs thy countenance that is indue vs with true knowledge of thy word and a liuely faith in thy Sonne which is thine owne image and countenance where we may learne to confesse with Paul that all other things are but losse in comparison of the superexcellent knowledge of Christ Iesus for it is eternall life to know God and whom he hath sent Iesus Christ. That thy way may be knowne As light so the participation of Gods light is communicatiue we must not pray for our selues alone but for all other that Gods way may be known vpon earth and his sauing health among all nations Thy way that is thy will thy word thy works Gods will must be knowne on earth that it may be done on earth as it is in heauen Except we know our Masters will how shall we do it Ergo first pray with Dauid here Let thy way be knowne vpon earth and then let all the people praise thee Gods will is reuealed in his word and his word is his way wherein we must walke turning neither to the right hand nor to the left or thy way that is thy works as Dauid elsewhere Psalm 25. 9. All the waies of the Lord are mercie and truth Or as other most fitly Thy way that is thy Christ Thy sauing health that is thy Iesus for I am the way saith our Sauiour Iohn 14. 6. No man commeth to the Father but by me wherefore let thy sonne be knowne vpon earth thy Iesus among all nations At this time God was knowne in Iurie but saith Hierome Gods way was vnknowne his sonne was not as yet manifested in the flesh this as Paul speakes was his wisedome but now reuealed as S. Iohn in his first epistle Wee haue heard wee haue seene with our eyes and our haâ—ds haue handled of the word of life Blessed eyes happie eares for I tell you many Prophâ—â—â— and Kings haue desired to see the things which you see and haue not seene them and to heare the things which you heare and haue not heard them Let the people praise thee Marke the sweete order of the blessed Spiâ—it first mercie then knowledge last of all praising of God We cannot see his countenance except he be mercifull vnto vs and wee cannot praise him except his way be knowne vpon earth his mercie breeds knowledge his knowledge praise Wee must praise God alway for all things Ephes. 5. 20. but especially for his sauing health among all nations And this is the true reason why the Church in her Liturgie doth vse so many Hymnes and giue so much thanks vnto God for the redemption of the world Wherein assuredly she did imitate the blessed Apostles in composing the Creed the greatest part whereof as hath been noted is spent in the doctrine which concerneth our Sauiour Christ. Let all the people Some mislike the Letanie for that it hath a petition for all men and all people yet wee haue both a precept and a precedent out of Gods owne booke the Commandement is 1. Tim. 2. I exhort that first of all supplications prayers intercessions and giuing of thankes be made for all men The practise of Gods Church is apparent in this place let the people let all the people which the Psalmographer vttered from the spirit of God as the mouth of God and therefore let men construe the Church as the Scripture when as the Church doth speake Scripture lest they wipe out of the Bible many good lessons as Tertulli in said of Marcion if not with a spunge yet with a peeuish and ouerthwart interpretation And heere let the Nouelist also remember that both our English reformers and the Churches of Scotland vse the same petition for all men in their prayers after the Sermon O let the nations reioyce and be glad It is obserued to good purpose that this clause is inserted fitly between that doubled exclamation Let the people praise thee because none can praise God well except they doe it heartily with ioy and gladnesse For as the Lord loues a cheerefull giuer so likewise a cheerefull thanksgiuer God is terrible to the wicked but a God of gladnesse to such as haue seene the light of his countenance for being reconciled vnto God they haue such inward ioy and peace that it passeth all vnderstanding For thou shalt iudge the folke righteously The Psalmist here may seeme to contradict himselfe for if mercie make men reioyce then iudgement occasioneth men to tremble Answere is made that all such as haue knowne the waies of the Lord and reioyce in the strength of his saluation all such as haue the pardon of their sinnes assured and sealed feare not that dreadfull assise because they know the Iudge is their aduocate Or as Hierome let all nations reioyce because God doth iudge righteously being the God of the Gentiles as well as of the Iewes Acts 10. 34. Or let all nations reioyce because God doth gouerne all nations that whereas heretofore they wandred in the fond imaginations of their owne hearts in wrie waies in by-waies now they are directed by the spirit of truth to walke in Gods high way which leades vnto the celestiall Ierusalem now they shall know Christ the way the truth and the life For iudging is vsed often for ruling 1. Sam. 7. 15. 2. Cor. 1. 10. So Dauid here doth expound himselfe Thou shalt iudge that is thou shalt gouerne the nations Vpon earth Not excluding things aboue but openly meeting with their impietie who think God careth not for the things below for Epicurus in old time so taught Epicures in our time so liue as if almightie God did not marke what were done well or ill vpon earth O yee fooles when will ye vnderstand He that planted the eare shall he not heare or he that made the eye shall he not see Totus oculus est quia omnia videt totus manus est quia omnia operatur totus pes est quia vbique est as Seneca like a Diuine Prope à te est Deus
tecum est intus est Ita dico Lucili sacer intra nos spiritus sedet malorum bonorumque obseruator custos Let the people This and other manifest repetitions in this Psalme may serue for a warrant to iustifie the repetitions in our Liturgie but I will answere the Nouelist in the words of Paul Rom. 2. In that thou blamest another thou condemnest thy selfe for thou that iudgest doest the same thing The reformers in one of their prayers after the Sermon vse repetition and that of the Lords prayer and in such sort that within a very narrow roome it is first expounded paraphrastically then againe reiterated euery word particularly So likewise the Scotish Church in the ministration of Baptisme doth enioyne that the Creed be repeated twice First the father or in his absence the Godfather propounds it and then instantly the Minister expounds it Wherfore that worthie Diuine most truly there is in England a schismaticall and vndiscreete companie that would seeme to crie out for discipline their whole talke is of it and yet they neither know it nor will be reformed by it Then shall the earth Literally the earth which was cursed for mans sinne shall through Gods blessing giue her increase The valleyes shall stand thick with corne and our garners shall be full with all manner of store So that if the vine be dried vp or the figge tree decaied if our corne bee blasted or graine so thinne that the mower cannot fill his hands nor he that bindeth vp the sheaues his bosome we must remember it is for our vnthankfulnes and sin For if all the people praise the Lord then shall the earth bring forth her increase See the two first Chapters of Ioel. In a mysticall sense Mary shall bring foorth Christ or the blessed Apostles by preaching in all corners of the world shall bring foorth increase to God a great haruest This prophecie was fulfilled Acts 2. when S. Peter in one sermon conuerted about three thousand soules or earth that is all men on earth shall bring foorth fruite vnto God when as they shall know him and praise him Let the people c. let all the people praise then shall the earth bring foorth increase God euen our owne God Out of this sentence the Fathers and other Interpretors obserue generally the Trinitie and vnitie of God the Trinitie in the three-fold repetition of the word God vnitie in the pronoune him all the ends of the world shall feare him in the singular not them in the plurall It is very remarkable that Christ the second person is called our God God euen our God as being ours in many respects as hauing taken vpon him our flesh liuing among vs and at length also dying for vs. Immanuel God with vs Esay 7. 14. Matth. 1. 23. Hee bare our infirmities and answered for our iniquities our reconciliuion and our peace through whom and in whom God is ours and we are his Can. 6. 2. All the ends of the world shall feare him In the 4 verse Dauid desired earnestly that all nations might be glad and reioyce now that they may feare teaching vs hereby to serue the Lord in feare and to reioyce vnto him with reuerence Psal. 2. 11. So to feare him as to serue him with gladnesse and so to reioyce in him as to worke out our saluation in feare and trembling without ioy wee shall despaire without feare presume The feare of God as Salomon speakes is the beginning of wisedome not only principium but praecipium not only primum but primarium and therefore as it is called the beginning of wisedome Prou. 1. 7 so likewise the end of all Ecclesiastes 12. 13. â—et vs heare the end of all feare God and keepe his commandements This feare is not slauish a distractiue and destructiue feare which ouerthroweth our assurance of saith and spirituall comfort for such a feare God forbids Esay 35 4. Luke 12. 32. but it is a filiall and awfull regarding feare Terrens à malo tenens in bono being an inseparable companion of a liuely faith and therefore commanded in Gods word and commended in his seruants old Simeon a iust man and one that feared God Cornelius a deuout man and one that feared God Iob a iust man one that feared God and here God is said to blesse the Church in that all the ends of the world shall feare him Quicunque vult THe learned Athanasian Creed consists of two speciall parts vnfolding fully the two chiefe secrets of holy beliefe namely The Vnitie and Trinitie of God Incarnation and passion of Christ. The which are called the principal mysteries of our faith because in the former is contained the first beginning and last end of man in the second the only and most effectuall meane to know the first beginning and how to attaine vnto the last end So that Athanasius hath comprehended in a very narrow roome both the beginning and middle and end of all our felicitie For this happily called the worlds eye because he did see so much and pierce so far into these vnsearchable and ineffable mysteries And as this excellent Confession is a key of beleefe so the Letanie following is as a common treasure house of all good deuotion It may be said of the Church in composing that exquisite praier as it was of Origen writing vpon the Canticles In caeteris alios omnes vicit in hoc seipsam In other parts of our Liturgie shee surpasseth all other but in this her selfe These points I confesse come not now within the compasse of my walke but I purpose pro Nosse posse to iustifie them and all other portions of our Communion booke in my larger expositions vpon the Gospels and Epistles as the text shall occasion me iustly The next eminent Scripture to bee considered in this Tract is the Decalogue recorded Exod. 20. 1. The Decalogue Then God spake all these words and said I am the Lord thy God c. THe Law was imprinted at the first in mans heart the which is acknowledged euen by prophane Poets as well as diuine Prophets in generall Exemplo quodcunque malo committitur ipsi displicet authori prima est haec vltio quod se Iudice nemo nocens absoluitur improba quamuis gratia fallacis praetoris vicerit vrnam And Seneca notably Prima maxima peccantium poena peccasse Sinne is the greatest punishment of sinne in particular as Melancthon obserues Heathen authors haue a paterne for euery precept according to that of Paul Rom. 2. 14. The Gentiles hauing not the law are a law vnto themselues But when the light of it through custome of sinne began to weare away it was openly proclaimed vnto the world ingrauen in stone written in a booke kept for record in the Church as a perfect abridgement of all law setting downe the duties of all